Gold and indhoni rupa Bedlu Ray, Nagar Ut'ryo color Rasia! Panidan Gai'ti Lake Re, Nagar Wad'ryo Rang Rasia! On the bank, those ears are playing horses, the townspeople are standing in love with color! Kan Mune Ghadulo Chadavya Re, Nagar Ut'ryo Rang Rasia! Your khado te gori to chade re, Nagar Utad'ryo Rang Rasia! Tha tu mara ghar keri nar re, nagar wad'ryo rang rasiya! Kad Re Mardin raised the pot, Nagar Wad'ryo Rang Rasia! Broke my kamkhani cus re, Nagar stood'ryo Rang Rasia! Bhai Re Darjeeda Vira Vinvu Re, Nagar Wad'ryo Rang Rasia! Tankay mara kamkhani kas re nagar vaad'ryo rang rasiya! Kase Te Tankay Ghamar Ghooghri Re, Nagar Wad'ryo Rang Rasia! Haiye Lakh Jina Jina Mor Re, Nagar Wad'ryo Rang Rasia! When the sun goes down, the townspeople stand up and admire the color! Turning Zingore small flowers, Nagar stood'ryo Rang Rasia! Navratri Mai is becoming a festival of only nine nights and nine days for worshippers. It is becoming a festival of twelve, fifteen, eighteen, twenty days for the Gujaratis fond of Ras-Garba! Aso Sud Ekam means Ras-Garba starts before Norta and ends after Sharad Poonam! Our garba and folk songs are such that the players have fun. Do you keep your feet quiet after singing such catchy folk songs as 'Sona indhoni rupa bedlu re nagar aad'ryo rang rasiya…'? In this folk song, at first glance, we see a completely different form of Purna Purushottam. Have you heard stories of Shri Krishna grazing cows, killing the black snake, lifting the Govardhan mountain, asking for alms from the gopis, or seen in pictures, serials and films, but do you remember seeing him playing with a horse? No…then why does the heroine of the folk song go to the lake to draw water, seeing Kan riding a horse, and requests to put the pot full of water on her head. Ok, the opposite side puts a condition like 'Tha tu mara ghar keri nar' before the aswar kan panihari…! Is that so? Madhusudan, the lord of Rukshmani, the life of Radha and the worshiper of the sixteen hundred gopis, would talk so shallowly? The heroine, who had gone to fill water with a gold indhoni and a bed of rupees, saw her Manmeet playing with a horse on the bank of the lake, in which she imagined the image of Nandana Dulara, Rangarsia Nagar. At that time, the banks of wells, ponds, wadi paths or village fences were the meeting places of youth. A horse rider may be riding a horse by the lakeside or the man he likes is about to come here! When the talk of 'self' becomes 'community', it is called a folk song! Here is a woman's own story, her own experience. He saw the character in front of him not as an ordinary youth, but in the form of Dwarkadhish Krishna and asked him to put the pot on his head. This is the experience of many Paniharis, so everyone feels this story is their own. That is why folk songs live for ages. The man is ready to lift the pot on one condition, but the condition is not approved by the woman or is not acceptable in public, so he himself lifts the pot and puts it on his head, but his penis is broken! Going to the tailor's shop, sewing a dove on a skirt, the whirring of a dove coming and going and the chirping of a tiny peacock in the heart – all these are often filled with beauty. Just as the play is 'the art of believing', the folk song is the dimension of 'understanding a lot in a little'. Here there is no description of Kamini's body begging Kan to be potted, but having potted herself and Kamkha's cusps broken suggests that this woman would be Hrishtupsta, not a 'zero figure'! Blooming small flowers in the heart is also an unspoken suggestion of romance blossoming in life. This is such a favorite folk song of singers and sportsmen that anywhere in the world Ras-Garba is taken, this folk song must be heard!
Image Credit: (Divya-Bhaskar): Images/graphics belong to (Divya-Bhaskar).
